仁王護國般若波羅蜜多經疏 1.104

1.104

解曰：上句緣生，下句辨觀。言深入者，是智證也。言緣生者，緣謂眾緣，生者起也，諸有為法皆從緣生。今此所明十二因緣，下廣明矣。空無相願者，依緣辨觀，如《華嚴經》緣生下云「此地菩薩觀諸緣起，知無我人了無自性空無作受者，得空解脫門。觀諸有支皆自性滅，畢竟解脫無少生相，得無相解脫門。如是入空無相已，無有願求，大悲為首教化眾生，得無願解脫門。乃至菩薩住現前地，得入百千空無相願三三昧門皆現前故。」次第七地，其義者何？

Explanation: The upper clause concerns dependent arising, and the lower clause distinguishes contemplation. 'Deeply entering' is realization through cognition. 'Dependent arising': 'dependent' refers to the multitude of conditions, and 'arising' means emerging; all conditioned dharmas arise from conditions. What is explained here refers to the twelve links of dependent origination, which will be elaborated below. 'Emptiness, signlessness, and wishlessness' distinguishes contemplation based on conditions. As the Avataṃsaka Sūtra says under the section on dependent arising: 'The bodhisattva on this bhūmi contemplates conditioned arising and knows that there is no self or person, that it is completely without intrinsic nature, empty, without an agent or an experiencer, and thereby attains the liberation gate of emptiness. He contemplates that all constituents of existence cease by their very nature, being ultimately liberated without even the slightest sign of arising, and thereby attains the liberation gate of signlessness. Having thus entered emptiness and signlessness, he is free from wishes and seeking; taking great compassion as primary to transform sentient beings, he attains the liberation gate of wishlessness. This extends to the bodhisattva abiding on the bhūmi of Presence, attaining entrance into hundreds of thousands of gates of the three samādhis of emptiness, signlessness, and wishlessness, which all present themselves before him.' Next, the seventh bhūmi: what is its meaning?